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Canticl. 2. 13. Arise my Loue, my faire one, and come away. IT was the parable of Pythogoras, Cor ne edito, eate not thy Heart, which parable,Canticle. 2. 13. Arise my Love, my fair one, and come away. IT was the parable of Pythogoras, Cor ne edito, eat not thy Heart, which parable,
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although in it selfe it bee obscure;
although in it self it be Obscure;
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yet by the Sunshine of friendship, the Mist of obscurity is dispersed, and the true meaning of the Author thus plainely to be discerned;
yet by the Sunshine of friendship, the Missed of obscurity is dispersed, and the true meaning of the Author thus plainly to be discerned;
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that those which want friends to reveale secrets, or open themselves unto, are devourers of their owne hearts.
that those which want Friends to reveal secrets, or open themselves unto, Are devourers of their own hearts.
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So great an Enemy to man is this his secret hatred, or aversation to societie, that it causeth him to degenerate;
So great an Enemy to man is this his secret hatred, or aversation to society, that it Causes him to degenerate;
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degenerating to participate of the nature of Savage Beasts, to become a Caniball, a Murtherer not of others but of himselfe.
degenerating to participate of the nature of Savage Beasts, to become a Cannibal, a Murderer not of Others but of himself.
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If affliction should ayme at me, and I fall in company, a Friend may raise me againe,
If affliction should aim At me, and I fallen in company, a Friend may raise me again,
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but vae soli, woe unto him that is alone;
but vae soli, woe unto him that is alone;
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woe unto him that is given over unto himselfe, for he falleth, and there is not a second to lift him up. The Proverbe saying;
woe unto him that is given over unto himself, for he falls, and there is not a second to lift him up. The Proverb saying;
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One man's deemed none, meanes, Life is death where men do live alone. One Man's deemed none, means, Life is death where men do live alone.
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Misery, it lookes merrily, so long as it may repaire to such as will affoord it mercy;
Misery, it looks merrily, so long as it may repair to such as will afford it mercy;
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for it easeth a grieved heart to see his friend pity him, who in pitying doth partake with him;
for it eases a grieved heart to see his friend pity him, who in pitying does partake with him;
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And therefore not unfitly did the Romanes call friends Participes curarum.
And Therefore not unfitly did the Romans call Friends Participes curarum.
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I will here shew you two notable examples of the use of Friends, and tryall of Friendship;
I will Here show you two notable Examples of the use of Friends, and trial of Friendship;
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The first betwixt Ionathan and David, whose soules were knit together with the band of Amity:
The First betwixt Ionathan and David, whose Souls were knit together with the band of Amity:
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Ionathan you may see, in the first of Samuel. 19. 2. would not keepe his owne fathers counsell when it was against David his Friend,Ionathan you may see, in the First of Samuel. 19. 2. would not keep his own Father's counsel when it was against David his Friend,
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but revealed the plot to David; Saul, my Father, goeth about to slay thee:
but revealed the plot to David; Saul, my Father, Goes about to slay thee:
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Yea, and he wrought so for him in his absence, that he brought him againe into the presence of Saul, his Father, as in time past. verse 7.
Yea, and he wrought so for him in his absence, that he brought him again into the presence of Saul, his Father, as in time past. verse 7.
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Secondly, observe what would have become of the man sicke of the Palsie (in the 5. of Saint Lukes Gospel and 18. verse) if he had had no Friends, he was too feeble of himselfe to crowd into the house,
Secondly, observe what would have become of the man sick of the Palsy (in the 5. of Saint Lukes Gospel and 18. verse) if he had had no Friends, he was too feeble of himself to crowd into the house,
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yea, his Friends, though men of ability, yet at first could find no way to helpe him;
yea, his Friends, though men of ability, yet At First could find no Way to help him;
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but at last, althogh it were through the tyleing, they found way to let downe miserum out miserecordem.
but At last, although it were through the tyleing, they found Way to let down miserum out miserecordem.
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Here I cannot omit a third example, and that of Tiberius Caesar, with whom Sejanus had ascended, to that height of Friendship, that they two were reckoned as a paire of Friends,
Here I cannot omit a third Exampl, and that of Tiberius Caesar, with whom Sejanus had ascended, to that height of Friendship, that they two were reckoned as a pair of Friends,
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and the whole Senate did dedicate an Altar to Friendship, as to a Goddesse, in respect of the great and intire Friendship betwixt these two.
and the Whole Senate did dedicate an Altar to Friendship, as to a Goddess, in respect of the great and entire Friendship betwixt these two.
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So deare and precious is Trve Friendship, that when a man cannot find comfort in any other Cordiall whatsoever,
So deer and precious is True Friendship, that when a man cannot find Comfort in any other Cordial whatsoever,
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then this is a Cordiall comfort to him, That he hath a Friend will ease his heart by taking part with him.
then this is a Cordial Comfort to him, That he hath a Friend will ease his heart by taking part with him.
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A man may take Sarza to open the Liver, Steele to open the Spleene, Flower of Sulphur for the Lungs, Castoreum for the Braine,
A man may take Sarza to open the Liver, Steel to open the Spleen, Flower of Sulphur for the Lungs, Castoreum for the Brain,
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but no receipt openeth the Heart but a true Friend to whom a man may boldly impart whatsoever lieth upon the Heart to oppresse it.
but no receipt Openeth the Heart but a true Friend to whom a man may boldly impart whatsoever lies upon the Heart to oppress it.
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Wee now see of what use a good Friend is, and what need there is of him;
we now see of what use a good Friend is, and what need there is of him;
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but I confesse it is a difficult thing for us in this deceitful time, to find out such a Friend;
but I confess it is a difficult thing for us in this deceitful time, to find out such a Friend;
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but what if such a Friend should come and proffer us this kindnesse, as with Ionathan, to knit His soule to the soules of us, that are Davids, the beloved of the Lord;
but what if such a Friend should come and proffer us this kindness, as with Ionathan, to knit His soul to the Souls of us, that Are Davids, the Beloved of the Lord;
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would wee not accept of this Friend-like proffer? So it is, that Christ hath proffered Himselfe,
would we not accept of this Friendlike proffer? So it is, that christ hath proffered Himself,
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and hath promised, that if wee will unite our selues with Him, in this league of Amitie, that although wee have so highly offended His Father,
and hath promised, that if we will unite our selves with Him, in this league of Amity, that although we have so highly offended His Father,
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and by our inuentions plucked His wrath upon our heads;
and by our Inventions plucked His wrath upon our Heads;
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Yet hee will undertake to satisfie His Iustice, appease this His wrath, and avert His ire.
Yet he will undertake to satisfy His justice, appease this His wrath, and avert His ire.
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Although by our depraved nature, wee have deprived our selues of His presence;
Although by our depraved nature, we have deprived our selves of His presence;
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Yet Hee will pleade so well for us, that wee shall againe be admitted into His presence, as in times past.
Yet He will plead so well for us, that we shall again be admitted into His presence, as in times past.
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It was the speech of an Emperour (as I take it upon his deathbed) That hee had had all things,
It was the speech of an Emperor (as I take it upon his deathbed) That he had had all things,
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and now would give all things to be found in Christ: Now wee have on the contrary Christ freely offering Himselfe;
and now would give all things to be found in christ: Now we have on the contrary christ freely offering Himself;
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and using all meanes possible to win us vnto Himselfe, inuiting us to the participation of His treasures;
and using all means possible to win us unto Himself, inviting us to the participation of His treasures;
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And because wee shall know that wee are not Friends, in the meanest ranke, or degree of Friendship, Hee is pleased not onely to distinguish,
And Because we shall know that we Are not Friends, in the Meanest rank, or degree of Friendship, He is pleased not only to distinguish,
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but also to dignifie us by a more neere, deere, and familiar title, as, His sister, His spouse, Cantic. 5. 1. Such as without whom, He will neither eate, or drinke;
but also to dignify us by a more near, deer, and familiar title, as, His sister, His spouse, Cantic. 5. 1. Such as without whom, He will neither eat, or drink;
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but if Hee hath eaten, they must doe so too:
but if He hath eaten, they must do so too:
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I have eaten my Hony-combe with my Hony, I have drunk my Wine with my milke; I have eaten my Honeycomb with my Honey, I have drunk my Wine with my milk;
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eate O Friends, yea, drinke aboundantly O beloved. Cantic. eat Oh Friends, yea, drink abundantly Oh Beloved. Cantic.
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5. 1. Yea, to say more, wee are such friends, as without whom, Hee will not live;
5. 1. Yea, to say more, we Are such Friends, as without whom, He will not live;
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but because Hee liveth, wee shall live also, Iohn 14. 19. No maruell then, if He doth so often inuite us,
but Because He lives, we shall live also, John 14. 19. No marvel then, if He does so often invite us,
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since wee are so neerely contracted, to rise up out of this Dungeon of Miserie, and to lie downe with Him, in His Pallace of Mercie.
since we Are so nearly contracted, to rise up out of this Dungeon of Misery, and to lie down with Him, in His Palace of Mercy.
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No lesse then twice in this one chapter, are wee invited by Himselfe.
No less then twice in this one chapter, Are we invited by Himself.
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First in the Tenth Verse, My beloved spake, and said unto me, Rise up my Love, my faire one, and come away.
First in the Tenth Verse, My Beloved spoke, and said unto me, Rise up my Love, my fair one, and come away.
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And againe, in this Thirteenth Verse. Arise my Love, my faire one, and come away.
And again, in this Thirteenth Verse. Arise my Love, my fair one, and come away.
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Which words, are the words of that wise and Lovely King Solomon, inuiting his new Spouse to come with him from the place shee then did reside in, to His Princely Pallace in Ierusalem, but in the Misterie,
Which words, Are the words of that wise and Lovely King Solomon, inviting his new Spouse to come with him from the place she then did reside in, to His Princely Palace in Ierusalem, but in the Mystery,
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behold a greater, a wiser, and farre more lovely then Solomon is heere. Non minus amans quam amor; Saith Saint Bernard: No lesse loving then Love it selfe;
behold a greater, a Wiser, and Far more lovely then Solomon is Here. Non minus amans quam amor; Says Saint Bernard: No less loving then Love it self;
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Heere is Christ the true Bridegroome curteously inuiting His Spouse, the Church, that is, every true beleever (Vos estis Templum Dei, saith Saint Paul) To forsake the World and the Flesh;
Here is christ the true Bridegroom courteously inviting His Spouse, the Church, that is, every true believer (Vos Ye are Templum Dei, Says Saint Paul) To forsake the World and the Flesh;
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which as Aquin. saith, fitly may bee termed, Cubilia Leonum, and Montes Pardorum, The hellish dennes of devilish Lyons,
which as Aquinas Says, fitly may be termed, Cubilia Leonum, and Montes Pardorum, The hellish dens of devilish Lyons,
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and mighty Mōntaines of bloody Leopards, Canti. 4. 5. These would Christ have his Spouse to forsake,
and mighty Mountains of bloody Leopards, Connie. 4. 5. These would christ have his Spouse to forsake,
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and come and live with Him in His heavenly Ierusalem, or abide with Him on His Holy Mountaine, Psal. 15. 1. In the words, there are these parts;
and come and live with Him in His heavenly Ierusalem, or abide with Him on His Holy Mountain, Psalm 15. 1. In the words, there Are these parts;
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1. A Taxation. 2. A Compellation. 3. An Inuitation. 1. Taxavit cum vexatione. 2. Appellavit cum appropriatione. 3. Inuitavit cum immutatione. 1. A Taxation. 2. A Compellation. 3. an Invitation. 1. Taxavit cum vexation. 2. Appellavit cum appropriatione. 3. Inuitavit cum immutatione.
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First, A Taxation. Arise. Heere may some couzening conceited Opinonist begin to cavell in this sort;
First, A Taxation. Arise. Here may Some cozening conceited Opinonist begin to cavell in this sort;
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Will CHRIST allow His Church no ease? To which I answere, Hee will, and doth solemely charge, those that have to doe with the Church, not to disturbe the quietnesse thereof,
Will CHRIST allow His Church no ease? To which I answer, He will, and does solemely charge, those that have to do with the Church, not to disturb the quietness thereof,
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as Cantic. 2. 7. I charge you Oh Daughters of Ierusalem, by the Roes, and by the Hindes of the fields, that yee stirre not up,
as Cantic. 2. 7. I charge you O Daughters of Ierusalem, by the Roes, and by the Hinds of the fields, that ye stir not up,
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nor waken my Love, untill shee please. nor waken my Love, until she please.
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But yet Hee will not allow her to take her ease in wickednesse, nor yet to bee lulled in the silken cradle of securitie;
But yet He will not allow her to take her ease in wickedness, nor yet to be lulled in the silken cradle of security;
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but when Hee seeth this, then He calls to her to arise, and come away, Arise my love, my faire one, &c.
but when He sees this, then He calls to her to arise, and come away, Arise my love, my fair one, etc.
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Heere can I not give Anger its proper definition, because I cannot terme it a passion in Him, who is not subject to any,
Here can I not give Anger its proper definition, Because I cannot term it a passion in Him, who is not Subject to any,
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but it is rather heer, A calme resolution in God, to punish or prevent sin in us;
but it is rather her, A Cam resolution in God, to Punish or prevent since in us;
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It is not with God, as it is with divers of us, who after we are once angry, will scarce ever bee pleased againe;
It is not with God, as it is with diverse of us, who After we Are once angry, will scarce ever be pleased again;
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but in Him is rather compleately fulfilled that ancient and true Proverbe, Quo major eo placabilior; By how much the greater, by so much the sooner pleased : For wee are never so soone sorrowful for offending Him,
but in Him is rather completely fulfilled that ancient and true Proverb, Quo Major eo placabilior; By how much the greater, by so much the sooner pleased: For we Are never so soon sorrowful for offending Him,
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But He is assoone mercifull to forgive us: But because the Anger of God is heere expressed in one word;
But He is As soon merciful to forgive us: But Because the Anger of God is Here expressed in one word;
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I dare not stay to spend many in the exposition of the same; but onely let us hence obserue;
I Dare not stay to spend many in the exposition of the same; but only let us hence observe;
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That although His anger is contained in one word, Yet His Love is not fully expressed, but in many;
That although His anger is contained in one word, Yet His Love is not Fully expressed, but in many;
cst cs po31 n1 vbz vvn p-acp crd n1, av po31 n1 vbz xx av-j vvn, cc-acp p-acp d;
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My Love, my faire one, &c. Although His anger lasteth but a while, yet His Love endureth for ever.My Love, my fair one, etc. Although His anger lasteth but a while, yet His Love Endureth for ever.
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My Love, my Faire one, &c. Let us here take notice how God is pleased to dignifie his Church,My Love, my Fair one, etc. Let us Here take notice how God is pleased to dignify his Church,
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and honor her with those familiar titles and termes of Love and Faire-One; Shee's lovely and faire because Shee's His:
and honour her with those familiar titles and terms of Love and Fair one; She's lovely and fair Because She's His:
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Many are the pledges of his sincere affection towards Her, by which Shee becomes lovely and faire, Venerunt mihi pariter omnia bona cum illa, wisd.
Many Are the pledges of his sincere affection towards Her, by which She becomes lovely and fair, Venerunt mihi pariter omnia Bona cum illa, Usivd.
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7. 11. These the pledges of his love or affection are of three sorts. 1. Either, Dona naturae. 2. Or, Dona gratiae, 3. Or, Dona gloriae.
7. 11. These the pledges of his love or affection Are of three sorts. 1. Either, Dona naturae. 2. Or, Dona Gratiae, 3. Or, Dona Glory.
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The gifts of Nature are, Memory, Reason, and Will, wherewith we excell brute beasts. The gifts of Grace are, Faith, Hope, and Charity, with which we overcome the Devill.
The Gifts of Nature Are, Memory, Reason, and Will, wherewith we excel brutus beasts. The Gifts of Grace Are, Faith, Hope, and Charity, with which we overcome the devil.
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The gifts of Glory, eternall and trve Happinesse, happy and eternall Trueth, trve and happy Eternity, whereby we are made equall with the Angels, or as the same Author saith in another place, in token of His love He giveth her, Monile in Pectore. Annulum in Digito. Dotem in jure Hereditario.
The Gifts of Glory, Eternal and true Happiness, happy and Eternal Truth, true and happy Eternity, whereby we Are made equal with the Angels, or as the same Author Says in Another place, in token of His love He gives her, Monile in Pectore. Annulum in Digito. Dotem in jure Hereditario.
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1. A Brooch upon her Breast. 2. A Ring upon her finger. 3. A royall dowrie for her inheritance. 1. In pectore ratio. 2. In manu operatio. 3. In dote utriusque remuneratio.
1. A Brooch upon her Breast. 2. A Ring upon her finger. 3. A royal dowry for her inheritance. 1. In pectore ratio. 2. In manu operatio. 3. In dote utriusque remuneratio.
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The Brooch (saith he) is Reason, the mother of Discourse; The Ring to grace her hand is Good-workes;
The Brooch (Says he) is Reason, the mother of Discourse; The Ring to grace her hand is Good works;
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and the recompence of both is her inheritance of a Kingdome.
and the recompense of both is her inheritance of a Kingdom.
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These things I beleeve he doth and will bestow on those whom He pleaseth thus to vnite unto Himselfe:
These things I believe he does and will bestow on those whom He Pleases thus to unite unto Himself:
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but how can I, which am but a finite Creature, be thus united to an infinite Creator.
but how can I, which am but a finite Creature, be thus united to an infinite Creator.
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I answere, out of Baudwins words, Accepit naturaem & communicavit gratiam, that is, When Christ became incarnate,
I answer, out of Baudwins words, Accepit naturaem & communicavit gratiam, that is, When christ became incarnate,
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then thou becamest incorporate, that is, When Christ took upon Him thy humane nature, then did He impart unto thee his Divine.
then thou becamest incorporate, that is, When christ took upon Him thy humane nature, then did He impart unto thee his Divine.
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Seeing then, that God is thus pleased to unite and appropriate us unto Himselfe, let not us proove false,
Seeing then, that God is thus pleased to unite and Appropriate us unto Himself, let not us prove false,
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or disloyall unto him, by running a whoring after strange gods, and so be led away by our owne inventions.
or disloyal unto him, by running a whoring After strange God's, and so be led away by our own Inventions.
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This we doe, when we preferre the pleasures of the world before the Love of God;
This we do, when we prefer the pleasures of the world before the Love of God;
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and therefore it pleaseth the Holy-Ghost, in Scripture, to call us Adulterers, when we thus set our Affections upon the world, or any thing therein:
and Therefore it Pleases the Holy ghost, in Scripture, to call us Adulterers, when we thus Set our Affections upon the world, or any thing therein:
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Yee Adulterers and Adulteresses, know yee not that the amity of this world is enmity with God. Ye Adulterers and Adulteresses, know ye not that the amity of this world is enmity with God.
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Let us know we must not set up our rest here. Sunt pennae volucres mihi, Quas sibi cum velox mens induit. Terras perosa despicit.
Let us know we must not Set up our rest Here. Sunt pennae volucres mihi, Quas sibi cum Swift men's induit. Terras perosa despicit.
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If wee enter with our selues into serious contemplation;
If we enter with our selves into serious contemplation;
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wee shall find this to prove but a place of desolation, and therfore wee ought to be more sensible and carefull of our owne elevat on;
we shall find this to prove but a place of desolation, and Therefore we ought to be more sensible and careful of our own elevat on;
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Discite in hoc mundo supra mundum esse, Et si corpus geritis volitat, in vobis, ales interior; Discite in hoc mundo supra Mundum esse, Et si corpus geritis volitat, in vobis, ales interior;
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quid ergo te in terram deijcis. quid ergo te in terram deijcis.
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Since thou hast the libertie of wings, why dost thou clog thy selfe with the cares of this world;
Since thou hast the liberty of wings, why dost thou clog thy self with the Cares of this world;
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what is there in the world that should thus delude us? If wee bee to day in as high promotion as Haman was with King Ahasuerus, may wee not have as suddaine a fall,
what is there in the world that should thus delude us? If we be to day in as high promotion as Haman was with King Ahasuerus, may we not have as sudden a fallen,
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if wee have great store of wealth;
if we have great store of wealth;
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Riches have wings, and flie away, inopem me copia fecit, saith the Poet: And on the contrary,
Riches have wings, and fly away, inopem me copia fecit, Says the Poet: And on the contrary,
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If we have Christ, with Him wee shall have all things. Omnia habemus Christs, & omnia in nobis Christus:
If we have christ, with Him we shall have all things. Omnia habemus Christ, & omnia in nobis Christus:
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Love not therfore this world nor the things that are in this world, Wee count it not a slight fault for a Woman to set her love and affection upon another man,
Love not Therefore this world nor the things that Are in this world, we count it not a slight fault for a Woman to Set her love and affection upon Another man,
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when shee is contracted or married to a Husband, yea, wee count it an indignitie and dishonour,
when she is contracted or married to a Husband, yea, we count it an indignity and dishonour,
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and the reason is, because God hath so dignified and pleased so to honour that estate in which they are united,
and the reason is, Because God hath so dignified and pleased so to honour that estate in which they Are united,
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and yet this is but a type of the union, betwixt Christ and His Church.
and yet this is but a type of the Union, betwixt christ and His Church.
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In these respects hath God pleased to honour that estate. 1. Authoritate instituentis. 2. Loco in quo institutum est.
In these respects hath God pleased to honour that estate. 1. Authoritate instituentis. 2. Loco in quo institutum est.
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3. Tempore; in quo homo nondum pec caverat. 4. Antiquitate. I.
3. Tempore; in quo homo Nondum pec caverat. 4. Antiquitate. I.
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It was God Himselfe that first did institute it, Gen. 2. 28. there it is evident that God himselfe brought them first together.
It was God Himself that First did institute it, Gen. 2. 28. there it is evident that God himself brought them First together.
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Secondly, It was instituted in Paradise, and it is worthy our observation, and it maketh greatly to the honour of marriage, to consider that this alone was instituted in Paradise; for from hence may we note the happines of those that marry in the Lord,
Secondly, It was instituted in Paradise, and it is worthy our observation, and it makes greatly to the honour of marriage, to Consider that this alone was instituted in Paradise; for from hence may we note the happiness of those that marry in the Lord,
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for they are not only married one to another, but Christ is married unto them.
for they Are not only married one to Another, but christ is married unto them.
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Thirdly, it was in the time of mans innocencie, the happiest time that ever man enjoyed or lived in,
Thirdly, it was in the time of men innocence, the Happiest time that ever man enjoyed or lived in,
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when God, with all the rest of his Creatures, were at peace with him before there needed any reconciliation,
when God, with all the rest of his Creatures, were At peace with him before there needed any reconciliation,
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because there was never any disagreement. Fourthly, it was the first order that God did institute after mans Creation;
Because there was never any disagreement. Fourthly, it was the First order that God did institute After men Creation;
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and as it was the first that God the Father did institute:
and as it was the First that God the Father did institute:
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So did Christ God the Sonne, please to grace and dignifie it with the first miracle that ever he wrought on earth, which was at a marriage in Cana of Galile, where he turned the water into Wine. Iohn 2. 6.
So did christ God the Son, please to grace and dignify it with the First miracle that ever he wrought on earth, which was At a marriage in Cana of Galilee, where he turned the water into Wine. John 2. 6.
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Thus highly doth God please to esteeme of the contract which passeth betwixt man and woman,
Thus highly does God please to esteem of the contract which passes betwixt man and woman,
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as thus to dignifie it, where He Himselfe was but a guest;
as thus to dignify it, where He Himself was but a guest;
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and shall we thinke he will lesse esteem of that contract where He Himselfe is Bridegroome.
and shall we think he will less esteem of that contract where He Himself is Bridegroom.
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Since it hath pleased him out of his love so to honour us, let not us be wanting in our love and respect again towards Him:
Since it hath pleased him out of his love so to honour us, let not us be wanting in our love and respect again towards Him:
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Let not the consideration of this His infinite love to us, cause us to slacke our love to Him,
Let not the consideration of this His infinite love to us, cause us to slack our love to Him,
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because it comes so farre short of His; for He knowes what we are able to doe and expects no more;
Because it comes so Far short of His; for He knows what we Are able to do and expects no more;
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affectum non effectum requirit Deus, God lookes that willingnesse should vsher in all our obedience, Non intuetur Deus quantum quis valeat, affectum non effectum Requires Deus, God looks that willingness should usher in all our Obedience, Non intuetur Deus quantum quis valeat,
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sed quantum velit, quic-quid vis, & non potes factum computat; Let us therefore willingly love Him againe, because he hath loved us first.sed quantum velit, quic-quid vis, & non potes factum computat; Let us Therefore willingly love Him again, Because he hath loved us First.
fw-la fw-la fw-la, j fw-fr, cc fw-la fw-la fw-la fw-la; vvb pno12 av av-j vvi pno31 av, c-acp pns31 vhz vvn pno12 ord.
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It was one of the plagues and tortures wherewith that cruell Tyrant Mezentius did use to murther men:
It was one of the plagues and tortures wherewith that cruel Tyrant Mezentius did use to murder men:
pn31 vbds pi pp-f dt n2 cc n2 c-crq d j n1 np1 vdd vvi pc-acp vvi n2:
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(Mortua quinetiā iungebat corpora vivis, Componens manibusque manus at que oribus ora) To tye the living and dead together and cast them both into a dungeon, there to continue till they were both in one case.(Mortua quinetian iungebat corpora vivis, Componens manibusque manus At que oribus ora) To tie the living and dead together and cast them both into a dungeon, there to continue till they were both in one case.
(np1 n1 fw-la fw-la fw-la, fw-la fw-la fw-la p-acp fw-fr fw-la fw-la) pc-acp vvi dt n-vvg cc j av cc vvd pno32 d p-acp dt n1, a-acp pc-acp vvi c-acp pns32 vbdr d p-acp crd n1.
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By this cruell tyranisme is figured unto us, those matches, or marriages, where love is wanting;
By this cruel tyranisme is figured unto us, those Matches, or marriages, where love is wanting;
p-acp d j n1 vbz vvn p-acp pno12, d n2, cc n2, c-crq n1 vbz vvg;
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which often happeneth by these occasions;
which often Happeneth by these occasions;
r-crq av vvz p-acp d n2;
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First, when marriage is without the consent of either of the parties requisite and therefore essentiale quiddam in matrimonio est consensus, for as Catullus saith, Virginitas non tota tua est ex parte parentum est, Altera pars patri data pars est altera matri, Tertia sola tua est.
First, when marriage is without the consent of either of the parties requisite and Therefore essential Quiddam in Matrimonio est consensus, for as Catullus Says, Virginitas non tota tua est ex parte Parents est, Altera pars patri data pars est altera matri, Tertia sola tua est.
ord, c-crq n1 vbz p-acp dt n1 pp-f d pp-f dt n2 j cc av j n1 p-acp fw-la fw-la fw-la, p-acp c-acp np1 vvz, fw-la fw-fr fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la uh fw-la fw-la.
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Secondly, when the parties are too hasty, and so rashly adventure before affection on both sides is setled;
Secondly, when the parties Are too hasty, and so rashly adventure before affection on both sides is settled;
ord, c-crq dt n2 vbr av j, cc av av-j vvi p-acp n1 p-acp d n2 vbz vvn;
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we have an old saying, which is very certaine, deliberandum est diu quod statuendum est semel, for this affected dispatch is one of the most dangerous enemies to serious busines that can be:
we have an old saying, which is very certain, deliberandum est Diu quod statuendum est semel, for this affected dispatch is one of the most dangerous enemies to serious business that can be:
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It is like to that which the Phisicians call Praedigestion, or hasty digestion, which is sure to fill the body full of Crudities and secret seeds of diseases, NONLATINALPHABET.
It is like to that which the Physicians call Praedigestion, or hasty digestion, which is sure to fill the body full of Crudities and secret seeds of diseases,.
pn31 vbz av-j p-acp d r-crq dt n2 vvb n1, cc j n1, r-crq vbz j pc-acp vvi dt n1 j pp-f n2 cc j-jn n2 pp-f n2,.
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Is it not reason that we should, negotium suscipere cunctanter, when we must in suscepto permanere constanter.
Is it not reason that we should, Negotium suscipere cunctanter, when we must in suscepto permanere Constanter.
vbz pn31 xx n1 cst pns12 vmd, n1 fw-la jc, c-crq pns12 vmb p-acp fw-la n1 jc.
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Thirdly, when the Dowrie is rather married then the Wife, with a huic habeo, non tibi:
Thirdly, when the Dowry is rather married then the Wife, with a huic habeo, non tibi:
ord, c-crq dt n1 vbz av-c vvn av dt n1, p-acp dt fw-la fw-la, fw-la fw-la:
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I have thee for this thing; and not for thy selfe. Now in this spirituall Marriage, none of these consents are wanting.
I have thee for this thing; and not for thy self. Now in this spiritual Marriage, none of these consents Are wanting.
pns11 vhb pno21 p-acp d n1; cc xx p-acp po21 n1. av p-acp d j n1, pix pp-f d n2 vbr vvg.
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First heere is the consent of God the Father, who gave His onely begotten Sonne, &c. Hee was willing that Christ, who so intirely loved us, should unite us unto Himselfe.
First Here is the consent of God the Father, who gave His only begotten Son, etc. He was willing that christ, who so entirely loved us, should unite us unto Himself.
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Secondly, there is, the consent of Christ our Bridegroome, who gave Himselfe, &c. Now there wanteth none but our consent, which;
Secondly, there is, the consent of christ our Bridegroom, who gave Himself, etc. Now there Wants none but our consent, which;
ord, pc-acp vbz, dt n1 pp-f np1 po12 n1, r-crq vvd px31, av av a-acp vvz pix cc-acp po12 n1, q-crq;
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if wee respect our owne good, wee cannot denie? I remember Palingenius, concluding upon necessitie, Ergo vxor ducenda est, gives this advice, Prius tamen aspice quae sit.
if we respect our own good, we cannot deny? I Remember Palingenius, concluding upon necessity, Ergo vxor ducenda est, gives this Advice, Prius tamen Aspice Quae sit.
cs pns12 vvb po12 d j, pns12 vmbx vvi? pns11 vvb np1, vvg p-acp n1, fw-la fw-la fw-la fw-la, vvz d n1, fw-la fw-la fw-la fw-la fw-la.
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Precipue matris mores aduerte patrisque, Nam, Qualis quae { que } arbos, tales solet edere fructus. Precipue matris mores advert patrisque, Nam, Qualis Quae { que } arbos, tales Solent Eat fructus.
vvb fw-la fw-la vvb fw-la, fw-la, fw-la fw-la { fw-fr } fw-mi, ng1 n1 fw-la fw-la.
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Now I have already shewed you the linage of this our Spirituall Bridegroome, that Hee is the onely begotten Sonne of God.
Now I have already showed you the lineage of this our Spiritual Bridegroom, that He is the only begotten Son of God.
av pns11 vhb av vvd pn22 dt n1 pp-f d po12 j n1, cst pns31 vbz dt av-j vvn n1 pp-f np1.
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Secondly, heere is not in Him an ovet-hastie rashnesse, for although Hee loveth us rather then his life;
Secondly, Here is not in Him an ovet-hastie rashness, for although He loves us rather then his life;
ord, av vbz xx p-acp pno31 dt j n1, c-acp cs pns31 vvz pno12 av-c av po31 n1;
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as sufficiently Hee hath witnessed by his death, yet Hee mooveth our affection towards himselfe by degrees.
as sufficiently He hath witnessed by his death, yet He moveth our affection towards himself by Degrees.
c-acp av-j pns31 vhz vvn p-acp po31 n1, av pns31 vvz po12 n1 p-acp px31 p-acp n2.
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Thirdly, Hee sues not for the Dowrie, for alasse what have wee poore miserable soules that may move Him, to set His love or affection upon, I can see no reason of His Love,
Thirdly, He sues not for the Dowry, for alas what have we poor miserable Souls that may move Him, to Set His love or affection upon, I can see no reason of His Love,
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but His love it selfe, His meere good will is the onely cause, and all Hee lookes for againe, is our good will;
but His love it self, His mere good will is the only cause, and all He looks for again, is our good will;
cc-acp po31 n1 pn31 n1, po31 j j n1 vbz dt j n1, cc d pns31 vvz p-acp av, vbz po12 j n1;
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Nec is aliud quaerit, nec illa aliud habet, Neither doth hee seeke for any thing else, Nec is Aliud Query, nec illa Aliud habet, Neither does he seek for any thing Else,
fw-la vbz vvn n1, fw-la fw-la vvn fw-la, dx vdz pns31 vvi p-acp d n1 av,
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neither have wee any thing else to give Him.
neither have we any thing Else to give Him.
dx vhb pns12 d n1 av pc-acp vvi pno31.
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It was answered by one of the old Philosophers in Laertius, being asked when a young man should marry, NONLATINALPHABET, not as yet;
It was answered by one of the old Philosophers in Laertius, being asked when a young man should marry,, not as yet;
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when an old man, NONLATINALPHABET, not at all:
when an old man,, not At all:
c-crq dt j n1,, xx p-acp d:
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But let us contrarywise learne to remember our Creatour in the dayes of our youth, old or young, let us know it is now time,
But let us contrariwise Learn to Remember our Creator in the days of our youth, old or young, let us know it is now time,
cc-acp vvb pno12 av vvi pc-acp vvi po12 n1 p-acp dt n2 pp-f po12 n1, j cc j, vvb pno12 vvi pn31 vbz av n1,
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yea, and high time to give consent upon so reasonable conditions;
yea, and high time to give consent upon so reasonable conditions;
uh, cc j n1 pc-acp vvi n1 p-acp av j n2;
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Yea, it is now a case of necessitie, either we must yeeld to be espoused to Christ, who doth dearely love us,
Yea, it is now a case of necessity, either we must yield to be espoused to christ, who does dearly love us,
uh, pn31 vbz av dt n1 pp-f n1, d pns12 vmb vvi pc-acp vbi vvn p-acp np1, q-crq vdz av-jn vvi pno12,
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or else wee must be contracted to the Devill, who doth deadly loath us;
or Else we must be contracted to the devil, who does deadly loath us;
cc av pns12 vmb vbi vvn p-acp dt n1, r-crq vdz av-j vvi pno12;
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Let us now judge whether it be better to be beloved of a friend, or loathed of a fiend.
Let us now judge whither it be better to be Beloved of a friend, or loathed of a fiend.
vvb pno12 av vvi cs pn31 vbb j pc-acp vbi vvn pp-f dt n1, cc j-vvn pp-f dt n1.
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Iustin saith, That this our Antagonist, the Devill, is Dei Simia, Gods Ape, and indeed this word Ape, doth very well agree with him in this respect;Justin Says, That this our Antagonist, the devil, is Dei Simia, God's Ape, and indeed this word Ape, does very well agree with him in this respect;
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Even as the Ape by kindnesse kills her whelpe; with too much love, and lulling in her armes:
Even as the Ape by kindness kills her whelp; with too much love, and lulling in her arms:
av c-acp dt n1 p-acp n1 vvz po31 n1; p-acp av d n1, cc vvg p-acp po31 n2:
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So will not Sathan then denie us helpe, when as his help may yeeld us greater harmes.
So will not Sathan then deny us help, when as his help may yield us greater harms.
av vmb xx np1 av vvb pno12 vvb, c-crq c-acp po31 n1 vmb vvi pno12 jc n2.
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Amando occidit, his love is their death, whoever they are, hee once commeth to hug, or imbrace;Amando occidit, his love is their death, whoever they Are, he once comes to hug, or embrace;
fw-la fw-la, po31 n1 vbz po32 n1, r-crq pns32 vbr, pns31 a-acp vvz pc-acp vvi, cc vvi;
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not much unlike to Ammon, who after he had once deflowred his sister Tamar, he hated her ever after;
not much unlike to Ammon, who After he had once deflowered his sister Tamar, he hated her ever After;
xx d j p-acp np1, r-crq c-acp pns31 vhd a-acp vvn po31 n1 np1, pns31 vvd pno31 av a-acp;
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And wee shall find, that what show of love soever this our Enemie hath made to us before,
And we shall find, that what show of love soever this our Enemy hath made to us before,
cc pns12 vmb vvi, cst r-crq n1 pp-f n1 av d po12 n1 vhz vvn p-acp pno12 p-acp,
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Yet his hatred after, will be farre greater, Dionisius the elder, noted very well, when seeing his mother very old,
Yet his hatred After, will be Far greater, Dionysius the elder, noted very well, when seeing his mother very old,
av po31 n1 a-acp, vmb vbi av-j jc, np1 dt n1, vvn av av, c-crq vvg po31 n1 av j,
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and overstriken in yeeres, desirous to marry a young stripling;
and overstriken in Years, desirous to marry a young stripling;
cc vvn p-acp n2, j pc-acp vvi dt j n1;
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that althogh it were in her power to violate the Lawes of Syracusa, yet not to violate the law of Nature: So let me tell you;
that although it were in her power to violate the Laws of Syracuse, yet not to violate the law of Nature: So let me tell you;
cst cs pn31 vbdr p-acp po31 n1 pc-acp vvi dt n2 pp-f np1, av xx pc-acp vvi dt n1 pp-f n1: av vvb pno11 vvi pn22;
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That although it may seeme easie in your conceit, to violate the lawes of men,
That although it may seem easy in your conceit, to violate the laws of men,
d cs pn31 vmb vvi j p-acp po22 n1, pc-acp vvi dt n2 pp-f n2,
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yet shall it not be easie to violate the lawes of God, by whose edict it stands decreed;
yet shall it not be easy to violate the laws of God, by whose edict it Stands decreed;
av vmb pn31 xx vbi j pc-acp vvi dt n2 pp-f np1, p-acp rg-crq n1 pn31 vvz vvn;
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That either wee must be His Spouse, or the Devills harlot;
That either we must be His Spouse, or the Devils harlot;
cst d pns12 vmb vbi po31 n1, cc dt ng1 n1;
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with the one wee shall find Treasure incomparable, with the other trouble intollerable, of the one, wee shall find a pretious treasure, of the other a pernitious traytor;
with the one we shall find Treasure incomparable, with the other trouble intolerable, of the one, we shall find a precious treasure, of the other a pernicious traitor;
p-acp dt pi pns12 vmb vvi n1 j, p-acp dt j-jn n1 j, pp-f dt crd, pns12 vmb vvi dt j n1, pp-f dt j-jn dt j n1;
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Wee can desire no more then the first, if wee refuse the last, and wee can deserue no lesse then the last, if wee refuse the first.
we can desire no more then the First, if we refuse the last, and we can deserve no less then the last, if we refuse the First.
pns12 vmb vvi av-dx av-dc cs dt ord, cs pns12 vvb dt ord, cc pns12 vmb vvi av-dx av-dc cs dt ord, cs pns12 vvb dt ord.
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I believe not that wee can justly tax Olimpias the mother of Alexander, for banishing a noble woman of Macedonia, from her Court,
I believe not that we can justly Tax Olympias the mother of Alexander, for banishing a noble woman of Macedonia, from her Court,
pns11 vvb xx cst pns12 vmb av-j vvi np1 dt n1 pp-f np1, p-acp vvg dt j n1 pp-f np1, p-acp po31 n1,
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because shee preferred wealth before vertue, in marrying a rich foole;
Because she preferred wealth before virtue, in marrying a rich fool;
c-acp pns31 vvd n1 p-acp n1, p-acp vvg dt j n1;
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No more can we taxe God of injustice, if He bannish us from His princely pallace, where wee should have beene crowned,
No more can we Tax God of injustice, if He banish us from His princely palace, where we should have been crowned,
av-dx dc vmb pns12 vvi np1 pp-f n1, cs pns31 vvi pno12 p-acp po31 j n1, c-crq pns12 vmd vhi vbn vvn,
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if wee had espoused him the King of heaven, if wee neglecting him, become harlots to that old spirituall fornicatour, the Devill before mentioned.
if we had espoused him the King of heaven, if we neglecting him, become harlots to that old spiritual fornicator, the devil before mentioned.
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My Love, and faire one, &c. Hence let us take notice that wee are His, and no others, My beloved is mine, and I am His; My Love, and fair one, etc. Hence let us take notice that we Are His, and no Others, My Beloved is mine, and I am His;
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Verse, 16. Yea, if wee rightly consider it, wee are more His then our owne;
Verse, 16. Yea, if we rightly Consider it, we Are more His then our own;
vvb, crd uh, cs pns12 av-jn vvi pn31, pns12 vbr av-dc png31 av po12 d;
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and therefore wee should haue alwayes a greater care to please Him, then to please our selues.
and Therefore we should have always a greater care to please Him, then to please our selves.
cc av pns12 vmd vhi av dt jc n1 pc-acp vvi pno31, cs pc-acp vvi po12 n2.
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Hence also may we obserue the happinesse of true believers above others;
Hence also may we observe the happiness of true believers above Others;
av av vmb pns12 vvi dt n1 pp-f j n2 p-acp n2-jn;
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They alone shall participate of this His extraordinary Love, whereas others shall be excluded this heavenly Paradice,
They alone shall participate of this His extraordinary Love, whereas Others shall be excluded this heavenly Paradise,
pns32 av-j vmb vvi pp-f d po31 j n1, cs n2-jn vmb vbi vvn d j n1,
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as Harlots, not worthy to be received, but rather to receive their portion with the Devill, and his Angels for ever.
as Harlots, not worthy to be received, but rather to receive their portion with the devil, and his Angels for ever.
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My Love, &c. Here wee see, Hee pleaseth to speake in the singular number, to let us understand that He hath but one Love, but one true Church,My Love, etc. Here we see, He Pleases to speak in the singular number, to let us understand that He hath but one Love, but one true Church,
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as therefore, hee will admit of no other, no more ought wee: There shall bee but one Sheepherd, and one sheep-fold.
as Therefore, he will admit of no other, no more ought we: There shall be but one Shepherd, and one sheepfold.
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Wee read of none but wicked Lamech before the flood, that had more wives then one,
we read of none but wicked Lamech before the flood, that had more wives then one,
pns12 vvb pp-f pix cc-acp j vvb p-acp dt n1, cst vhd dc n2 cs pi,
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and him Iovinnian called a Monster, because he made two ribs of one; Yea, and another obserueth, that the name of his second wife did signifie a shadow,
and him Iovinnian called a Monster, Because he made two ribs of one; Yea, and Another observeth, that the name of his second wife did signify a shadow,
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because that shee was not a wife, but the shadow of a wife, So in like manner, there is but one Catholike Church, the Roman, some thinke, no better then Lamech's second wife,
Because that she was not a wife, but the shadow of a wife, So in like manner, there is but one Catholic Church, the Roman, Some think, no better then Lamech's second wife,
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but the shadow of a wife;
but the shadow of a wife;
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but admit her Christs spouse, yet shee hath many foule faults in her, much levitie and wantonnesse, which God amend:
but admit her Christ spouse, yet she hath many foul Faults in her, much levity and wantonness, which God amend:
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But because this will deprive me of my intended discourse, I therefore leave it, and come againe to the same words before handled.
But Because this will deprive me of my intended discourse, I Therefore leave it, and come again to the same words before handled.
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My Love and faire one, &c. Here is both a likely portion, and a lovely proportion;My Love and fair one, etc. Here is both a likely portion, and a lovely proportion;
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she is both lovely & beautifull.
she is both lovely & beautiful.
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Here is His love expressed to his church in many more words then his Anger, which lasteth but a while,
Here is His love expressed to his Church in many more words then his Anger, which lasteth but a while,
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but this His love shall endure for ever, She is not now his sister only, but His Spouse also;
but this His love shall endure for ever, She is not now his sister only, but His Spouse also;
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not onely His Spouse, but also His Love; and not His Love alone, but His Faire-one;
not only His Spouse, but also His Love; and not His Love alone, but His Fair one;
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Faire, first in respect of Her Beauty; secondly, in respect of her Order Cant. 4. 1. Behold, thou art faire my Love, behold, thou art faire.
Fair, First in respect of Her Beauty; secondly, in respect of her Order Cant 4. 1. Behold, thou art fair my Love, behold, thou art fair.
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First, in respect of Her Beauty; The inward gifts of Grace doe shine more brightly in Her;
First, in respect of Her Beauty; The inward Gifts of Grace do shine more brightly in Her;
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Her jmage which was before by nature defaced, is now againe revived;
Her image which was before by nature defaced, is now again revived;
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Christ in Her doth now behold her former perfection, and therefore, when He had reckoned Her beautifull parts in particular, christ in Her does now behold her former perfection, and Therefore, when He had reckoned Her beautiful parts in particular,
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as, Thine Eyes are like the Doves, &c. * They two Breasts are as two yong Roes that are twinnes, feeding among the Lillies: He concludes in the 7th. vers.
as, Thine Eyes Are like the Dove, etc. * They two Breasts Are as two young Roes that Are twins, feeding among the Lilies: He concludes in the 7th. vers.
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of the 4th. Chap. Thou are all faire my Love, and there is no spot in Thee.
of the 4th. Chap. Thou Are all fair my Love, and there is no spot in Thee.
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Secondly, in respect of Order, which is the Beauty of every thing, for where no Order is, there is deformity,
Secondly, in respect of Order, which is the Beauty of every thing, for where no Order is, there is deformity,
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and where Order is observed, there is comelines.
and where Order is observed, there is comeliness.
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If you heare but an eloquent Oration, will ye not judge the beauty the beauty thereof, rather to consist in the curious composing,
If you hear but an eloquent Oration, will you not judge the beauty the beauty thereof, rather to consist in the curious composing,
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or knitting together of those Rhetoricall flowers, thē in the flowers or sentences thēselves. It is so in every Society;
or knitting together of those Rhetorical flowers, them in the flowers or sentences themselves. It is so in every Society;
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An Army mixed together is a confused multitude, but in their Order, a beautifull company.
an Army mixed together is a confused multitude, but in their Order, a beautiful company.
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It is reported of the Queene of Sheba, that came so far to see Solomon, that when she beheld the sitting of his servants,
It is reported of the Queen of Sheba, that Come so Far to see Solomon, that when she beheld the sitting of his Servants,
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and the attendance of his Ministers, and their apparell, and his Cup-bearers, &c. There was no more spirit in her, 1 King. 10. 4, 5. She was ravished here, with the very Order and decency of him that was but a type of Christ and his Church,
and the attendance of his Ministers, and their apparel, and his Cup-bearers, etc. There was no more Spirit in her, 1 King. 10. 4, 5. She was ravished Here, with the very Order and decency of him that was but a type of christ and his Church,
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then whose Order, nothing is more beautifull. Wherein, every one affecteth not Supremacy, but some bare one Office, and some another;
then whose Order, nothing is more beautiful. Wherein, every one affects not Supremacy, but Some bore one Office, and Some Another;
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some Apostles, some Prophets, some workers of Miracles, some Heare, some reade, some Preach, some Pray, every one do something in their Order.
Some Apostles, Some prophets, Some workers of Miracles, Some Hear, Some read, Some Preach, Some Pray, every one do something in their Order.
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Thus having mixt her Beauty with order, you see in what a beautifull order the Church remaines.
Thus having mixed her Beauty with order, you see in what a beautiful order the Church remains.
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Lastly, invitavit cum immutatione — Come away, wee ought not now to tarry, when God calls, Si deserveris coronaberis, si manseris laniaberis.
Lastly, invitavit cum immutation — Come away, we ought not now to tarry, when God calls, Si deserveris coronaberis, si manseris laniaberis.
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It is the king of heaven that calleth us, who are ready to run into the mouth of the devouring Lyon:
It is the King of heaven that calls us, who Are ready to run into the Mouth of the devouring lion:
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Let us therefore run hastily towards Him, and cry Him mercy, that wee have beene so long disobedient,
Let us Therefore run hastily towards Him, and cry Him mercy, that we have been so long disobedient,
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and have so long stopped our eares at His call;
and have so long stopped our ears At His call;
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let us now run and cary with us, Gemitum in pectore; Singulttm in gutture, Fletum in facie.
let us now run and carry with us, Gemitum in pectore; Singulttm in gutture, Fletum in fancy.
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Groanes in our brest, Sighes in our throats, Teares in our eyes;
Groans in our breast, Sighs in our throats, Tears in our eyes;
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let there no lōger be need for Him to cry, How long would I, but ye would not? But let us now hast to meet Him who comes not to leade us out of prison, to the place of execution,
let there no longer be need for Him to cry, How long would I, but you would not? But let us now hast to meet Him who comes not to lead us out of prison, to the place of execution,
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but to a place of joy inexpressible, to the promised Paradise, which as he is willing,
but to a place of joy inexpressible, to the promised Paradise, which as he is willing,
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so also is hee able to bestow upon us.
so also is he able to bestow upon us.
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There are but three kingdomes, Heaven, Earth, and Hell, and he is Lord and Master of them all.
There Are but three kingdoms, Heaven, Earth, and Hell, and he is Lord and Master of them all.
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First He is Lord of Heaven, ad donandum, to reward us with. Secondly, He is Lord of Earth, ad dominandum, to rule and gouerne it:
First He is Lord of Heaven, ad donandum, to reward us with. Secondly, He is Lord of Earth, ad dominandum, to Rule and govern it:
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and thirdly, He is Lord of Hell, ad domandum to vanquish it.
and Thirdly, He is Lord of Hell, ad domandum to vanquish it.
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And this is that Lordly Bridegroome, betwixt whom and us, the Covenants were drawne in Baptisme,
And this is that Lordly Bridegroom, betwixt whom and us, the Covenants were drawn in Baptism,
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and have oft since bin sealed and confirmed in the Lords Supper. Let us therfore hasten with this our princely Bridgeroome, unto our coronation;
and have oft since been sealed and confirmed in the lords Supper. Let us Therefore hasten with this our princely Bridgeroom, unto our coronation;
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which although it cannot bee comepleately finished till our Soules shall have forsaken these earthly Tabernacles;
which although it cannot be comepleately finished till our Souls shall have forsaken these earthly Tabernacles;
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Yet then shal we, without molestation, enjoy that united peace with God, in piety, and with our selves in security:
Yet then shall we, without molestation, enjoy that united peace with God, in piety, and with our selves in security:
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although we shal neuermore injoy the communion of His affliction; yer shall we evermore injoy the union of His affection.
although we shall nevermore enjoy the communion of His affliction; year shall we evermore enjoy the Union of His affection.
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In the meane time let us labour and indeavour, since he hath been so loving to us, daily to increase our love againe towards Him;
In the mean time let us labour and endeavour, since he hath been so loving to us, daily to increase our love again towards Him;
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This our love to Him must be expressed 1. Corde. 2. Corpore.
This our love to Him must be expressed 1. Corde. 2. Corpore.
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First in the heart, there true Love out to be founded, that it may endure so long as the heart doeth, which is primum vivens, but ultimum moriens.
First in the heart, there true Love out to be founded, that it may endure so long as the heart doth, which is primum Living, but ultimum moriens.
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Secondly, Corpore. By the body is heere meant, all outward respect, and reverence, wee have given Him our soules,
Secondly, Corpore. By the body is Here meant, all outward respect, and Reverence, we have given Him our Souls,
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and shall we deny Him our bodies;
and shall we deny Him our bodies;
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He hath given Himselfe both to us, and for us, and shall we keepe backe any thing from Him;
He hath given Himself both to us, and for us, and shall we keep back any thing from Him;
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He hath not onely promised us a crowne hereafter, but hath crowned us heere, Ezech. 16. 12. He hath set a Iewell on our Fore-head,
He hath not only promised us a crown hereafter, but hath crowned us Here, Ezekiel 16. 12. He hath Set a Jewel on our Forehead,
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and earerings in thine eares, and a beautifull Crowne upon thy Head. In time of Peace, a Crowne of White-roses of Innocency. and earrings in thine ears, and a beautiful Crown upon thy Head. In time of Peace, a Crown of White-roses of Innocency.
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In Persecution, a crowne composed of the Re-roses of Martyrdome. Now wee are crowned heere, if wee desire to bee crowned hereafter;
In Persecution, a crown composed of the Re-roses of Martyrdom. Now we Are crowned Here, if we desire to be crowned hereafter;
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Wee must arise out of this Haven of misery, and arive at the Heaven of Mercy;
we must arise out of this Haven of misery, and arrive At the Heaven of Mercy;
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And then shall there not bee neede for this our Lordly Bridegroome to call againe the third time, Arise my Love, my faire one, and come away. FINIS.
And then shall there not be need for this our Lordly Bridegroom to call again the third time, Arise my Love, my fair one, and come away. FINIS.
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